The Osage tribe, two versions of the child-naming rite / (1928 N 43 / 1925-1926 (pages 23-164))
The cover image was created by the transcriber and is placed in the public domain.
Forty-third Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1925-1926, Government Printing Office, Washington, 1928, pages 23-164.
THE OSAGE TRIBE: TWO VERSIONS OF THE CHILD-NAMING RITE By Francis La Flesche
The two versions of the Osage Child-naming Rite recorded in this volume were obtained with considerable difficulty, owing to the reluctance of the people to speak of the sacred rites that were formulated by the Ni´-ḳa Xu-be, Holy Men, of long ago. This unwillingness to speak of the tribal rites, excepting in the prescribed ceremonial way, arose from a sense of reverence for things sacred and from the belief that within the rites, and in the articles dedicated to religious use, there resides a mystic power which could punish, by supernatural means, the persons who speak irreverently of the rites and put to profane use the symbolic articles.
In the early part of the life of the Osage, according to tradition, the people kept together for protection and moved about without tribal or gentile organizations, a condition which they termed “gani´-tha,” which may be freely translated as, without law or order.
It was in those days that a group of men fell into the habit of gathering together, from time to time, to exchange ideas concerning the actions of the sun, moon, and stars which they observed move within the sky with marvelous precision, each in its own given path. They also noticed, in the course of their observations, that the travelers in the upper world move from one side of the sky to the other without making any disturbances in their relative positions, and that with these great movements four changes take place in the vegetal life of the earth which they agreed was effected by the actions of some of the heavenly travelers. These seasonal changes they named Be, Do-ge´, Ṭoⁿ, and Ba´-the (Spring, Summer, Autumn and Winter).
Francis La Flesche
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CONTENTS
ILLUSTRATIONS
INTRODUCTION
CHILD-NAMING RITUALS
BIRTH NAMES OF THE PUMA GENS
The First Three Sons
The First Three Daughters
Sky Names
1
2
3
4
Wa´-ṭse-ṭsi and the Ṭsi´-zhu Wa-shta-ge Gentes
Ṭsi Ṭa´-p̣e (Approach to the House)
1
2
3
4
The Wa-the´-the Ceremony
2
3
4
5
6
7
8
9
10
11
12
Wi´-gi-e of the Wa´-ṭse-ṭsi Gens
Wi´-gi-e of the Bow People
Earth Names and Wi´-gi-es
Special Instructions to the Mother
Origin Wi´-gi-e of the Tho´-xe Gens
Certain Gentes Called to Take Part in the Ceremony
Wa-zho´-i-ga-the (Life Symbol) Wi´-gi-e
2
3
4
5
6
7
8
The Xo´-ḳa Ceremonially Conducted to the Child’s House
A Life Symbol Sent to Each of the Officiating Gentes
Members of the Officiating Gentes Recite Their Wi´-gi-es Simultaneously
2
3
4
5
6
The Child is Passed from Gens to Gens to be Blessed
2
3
4
5
6
7
8
9
10
The Gentile Hair Cut of Children
Hair Cut of the Ṭsi´-zhu Wa-shta-ge Gens
Paraphrase of the Wi´-gi-e of the Red Eagle Gens
Paraphrase of Wi´-gi-e Relating to the Ni´-ḳa Wa-ḳoⁿ-da-gi and the Tho´-xe Gentes
Fondness of Personal Adornment
Ear Perforating
1
2
3
2
3
4
1
2
3
4
5
6
7
8
9
10
11
12
1
WA-ZHO´-I-GA-THE WI´-GI-E
1
2
3
4
5
6
7
8
1
2
3
4
5
WA-ZHO´-I-GA-THE WI´-GI-E
1
2
3
4
5
6
7
8
9
10
NATIVE NAMES OF OSAGE FULL BLOODS (AS FAR AS COULD BE ASCERTAINED), USED BY EACH GENS OF THE TRIBE
Names of the Gentes and Subgentes
Ṭa´ I-ni-ḳa-shi-ga
Ho´ I-ni-ḳa-shi-ga (Fish People)
Wa-ça´-be
I´-ba-ṭse (Wind) Gens
Ṭsi´-zhu Wa-shta-ge
Tho´-xe Gens
FOOTNOTES:
Transcriber's Note: